Project 3: White Bunny
White Bunny (Sophie Jerwick)
English 603B: World Literature with
Professor Bump (Red Hawk)
March 9, 2016
WORD CHOICE, CONCISENESS, DOCUMENTATION
Part I
Ethics
defined by,
[JB1] Òavoiding causing unjustified harmÓ [1]is
not enough. Merely avoiding harm by turning a blind eye has the potential to
perpetuate oppression. Instead, ethics must be defined by an active
approach to decrease and heal suffering.
[JB2] By
behaving ethically, one fulfills an obligation to improve the wellbeing of
those being treated immorally. To stand by the wayside and focus solely on the
moral code your own life, while others suffer, is unethical. For example,
during the Holocaust, many Germans watched while Jews and other racial
minorities were discriminated against as the Nazi regime gradually increased
its systematically racist legislation. By the UGS definition, a German could
placate him or herself by thinking that they are not the ones Òcausing
unjustified harm.Ó Their
passivity and apathetic decision to do nothing [JB3] contributed to the horrors of the
Holocaust. Their inability to advocate for the persecuted was, by definition,
unethical. The
more virtuous choice is to stand-up, speak up, and take action in order to
fight unjustified harm[JB4] , not merely avoid it.
The UGS
workbook continues, "[JB5] There is more to ethics than choosing not
to harm others. . . . Ethics is also about promoting
the good."[2]
However, promotion is still not enough. While advocacy is a socially just action, it is
not inclusive of fighting oppressive structures. [JB6] Promotion implies only doing good-works,
not moving to break
down unethical issues.[JB7] Within the example of the Holocaust, the
term ÒpromotionÓ has no place. There was no way to promote Jewish business or
Jewish culture without defying the German government. Those who took truly
ethical actions did not Òpromote the good,Ó they fought the bad. Taking in
families fleeing Nazis, sneaking children out of Jewish ghettos: acts that are
much more about defying injustice than Òpromoting good.Ó Promotion seems to
imply that we can only take ethical, positive steps forward in the position that we are
in,[JB8] as opposed to pushing against the root causes of the
issues that we face. [JB9]
Furthermore,
the workbook claims, ÒIn the range of choices, what is "ethically
prohibited" are those involving "intent to harm, neglect, lack of
care for consequences, lack of attention to others, vice, and voluntary
ignorance."[3]
This is
not inclusive of passivity. [JB10] The
decision to behave selfishly in an environment possessing[JB11]
the resources to create a more ethical world is also ethically prohibited.
Ruling out a Òlack of attention to othersÓ is close, but does not seem to be
quite synonymous with empathy. To be
knowledgeable[JB12] ,
but still choosing not to act is wrong. In Moral
Dystopia, Lawrence Lessing, Harvard law professor, claims, ÒThere are so
many ways to rationalize doing the easy thing. And itÕs really easy for us to
overlook how our inaction to step up and do even the simplest ting [JB13] leads
to profoundly destructive consequences in our society.Ó[4]
To stand on the sideline while injustices occur is not moral. To only ÒpromoteÓ
other instances of fairness instead of confronting
cruelty is not enough. To be knowledgeable, but passive, lacks empathy: an easy, yet unethical
choice.[JB14]
[5]A
more proper definition of ethics is based in activism. Including both avoiding causing
unjustified harm, and actively seeking to end unjustified harm[JB15] .
My personal values reflect this definition. It is my obligation as an
able-bodied, well-off, Grade-A-educated person to use the privilege and
opportunity that
I have been born into to [JB16] help
others. This desire to make change
for the benefit of all beings showcased itself after we watched Earthings.
My
decision to become vegan after watching this documentary is a candid[JB17]
example of my activist values. I was given not only a piece of [JB18] information
about the suffering of another being, but also a direct way to attempt to
alleviate that suffering. Of course, I leapt at the opportunity to help (yes
that was a bunny pun.) It was not merely avoiding causing unjustified harm, by
keeping the same diet I had before, without increasing my animal-product
intake. It was not promoting the good, like teaching others about the
sustainable benefits of an animal-free diet. It was not an avoidance of
Òethically prohibited actions,Ó like merely paying attention to the documentary.
It was a decision to change my lifestyle in order to live more ethically: an
active choice,
and then transition, [JB19] meant
to make the world a place with less suffering, even if it meant less
dairy-based ice cream for myself; A small, personal sacrifice meant to better
the[JB20]
big picture.
Part II
My
personal values reflect this empathy and activism. I believe that every step,
every contribution has the potential to make a difference. The tower motto,
"Ye Shall Know the Truth and the Truth Will Set You Free,Ó[6]
is only functional to me when paired with progressive movement, because apathy
to me is synonymous with containment. Choosing to be idle when given the truth traps
me, and it is action that sets me free.
In
the larger picture, I believe truth is defined by personal narrative. A
personÕs story and pure emotions are indisputable. Statistics, laws, and
analysis cannot overturn the way a living being feels. [JB21]
Learning these fundamental truths sets me free from ignorance. Personal
experiences, both my own and othersÕ, give me another piece of the world [JB22] to
widen my view.
When
these narratives
are instances of [JB23] suffering,
whether it is hearing a child describe how difficult it is to continue daily
life after her mother was deported, or watch [JB24] an
animal be skinned alive, my empathy for these truths[JB25]
invokes a need to take action. Standing up for change, instead of just sitting
on this information, is my freedom.
I
believe that I can make the strongest impact fighting sexism, because it is my
core narrative. Although multiple social issues are incredibly important to me,
whether it be the Black Lives Matter movement, or LGBTQ rights, being a woman
is my central identity. Other suffering that I feel empathy for is confronted
in movements that I can stand in solidarity with. However, I cannot speak on
behalf of the core narrative from my own personal experiences. I can be an
active ally for beings from all different backgrounds, but the area in which I
can make the most difference is feminism. As a feminist, I can tell my own
truth, my own narrative of being treated unfairly for my gender, and act to reverse
this culture [JB26] for
all women.
Culture
is an
imperative term [JB27] to
use here, because legislation, media, expectations and rhetoric do not all
contribute to my experiences of sexism. We live in a sexist culture where no single policy
prescription or campaign can make a complete reversal. Systematic change, of
both culture and strategy, is required.
ÒOne
camp subscribes to the famous quote often attributed to though leader Peter Drucker: ÒCulture eats strategy for breakfast.Ó Other folks
believe that pitting one against the other creates a false dichotomy and that
we need both. Interestingly, IÕve yet to find a strong argument that strategy
is more important than culture. I think that everyone agrees in theory that Òwho we areÓ is at last
as important as Òwhat we want to achieve.Ó[7]
It
is who we are and what we have experienced that forms to what we want to achieve. [JB28] From
personal example, losing points in debate rounds because my voice wasnÕt as
deep and assertive, and therefore preferable, as my male competitors,[JB29]
or being nicknamed ÒsweetieÓ or ÒdarlingÓ by male attorneyÕs [JB30] in
the office I clerked in over the summer, was the personal truth that opened my
eyes to the action necessary to set myself and other women free from this
subjugation.
This
passion connects me to all other women, half of our population. This issue
spreads from
beyond treatment in professional life[JB31] ,
to sexual assault, domestic abuse, reproductive rights, political power, and
beyond. I cannot think of a facet of life where sexism does not play some
part. Anywhere that culture exists
so does this issue,[JB32]
because our society is built around it.
My
leadership in this area is based in my inability to stay quiet when confronted
with such
truths. I possess the efficacy to[JB33]
challenge the status quo even when I am acting alone. The story of the boy and
the starfish, cited in my previous blog, accurately illustrates this feeling,
"'Son'
the man said, 'don't you realize there are miles and miles of beach and
hundreds of starfish? You can't make a difference!' After listening politely,
the boy bent down, picked up another starfish, and threw it back into the surf.
Then, smiling at the man, he said...'I made a difference for that one.'"[9]
My
outspoken personality and unreserved views may induce judgment from some, but
to me, these thoughts are a small price to pay for the chance that my words and
decisions can make some impact. I walk around with a bright orange, ÒABORTION
ON DEMAND AND WITHOUT APOLOGYÓ sticker on my water bottle every day, because
even if it gives me some side-eye from those who donÕt agree, maybe it will get
someone else to think twice about their views on reproductive rights. I push
myself to be a confident leader, student, and person, in hopes that I can break
the mold of societyÕs expectation that women should be more docile than their
male counterparts. I volunteer, learn, and organize, in hopes that an hour of
my time can make some sort of a ripple effect. If I can encourage others to
care as much as I do about this topic, then maybe I can spark an exponential change. [JB34]
I
am empathetic towards truths of[JB35]
suffering, using activism to set us free.
Word Count With
Quotes: 1751
Word Count
Without Quotes: 1420